and the Reformed-living in brotherly harmony as a true unitas fratrum, and having their common centre in Christ. They rise above the boundaries of nationality and sect, and represent a real catholicity or universalism of creed with Christ as the only fundamental article. 'I know of no other foundation,' says Zinzendorf, but Christ, and I can associate with all who build on this foundation.' He was at one time even open to a project of union with the Greek and Latin Churches and all sorts of Christian sects, but he learned that the union here below must be spiritual and inward. It is a remarkable fact that the great German theologian, Schleiermacher, was cradled in the Moravian community, and conceived there his love for Christian union and personal devotion to Christ, which guided him through the labyrinth of speculation and skepticism, and triumphed on his death-bed. He shook almost every dogms of orthodoxy, and was willing, if necessary, to sacrifice all, if he could only retain a perfect and sinless Saviour. Zinzendorf's theology and piety passed through a process of development-first a sound evangelical stage (1723-1742), then a period of sickly sentimentalism (1743–1750), and; last, a period of purification and reconstruction (1750-1760).' These phases are reflected in the history of his followers. Encouraged by his own unguarded language, in poetry and prose, about the luxurious reveling in the wounds of the Lamb, and the personal intimacy with the Saviour, they ran into wild and dangerous excesses of an overheated imagination. As is often the case in the history of religious enthusiasm, the spirit was about to end in the flesh.3 But Zinzendorf himself, honestly confessing his ways of God adapted to the varieties of national and individual character. The Lutheran type prevailed among the Moravians in Saxony, the Reformed in Holland and England. The Moravian type furnished the historical base and a peculiar element in discipline rather than doctrine. 2 See especially Plitt and Burkhardt. * Or ‘Lambkin,' Lämmlein, as the favorite phrase was. The side-wound was made especially prominent. 3 Bishop Schweinitz thus describes this period (Moravian Manual, pp. 35 sq.): The relation between Christ and his Church was described in language more highly figurative, and under images more sensuous, than any thing found even in the Song of Solomon. A mania spread to spiritualize, especially the marriage relation, and to express holy feelings in extravagant terms. Hymns abounded, treating of the passion of Jesus, apostrophizing the wound in his side, degrading sacred things to a level with the worst puerilities, and pouring forth sentimental nonsense like a flood; while services, in themselves devotional and excellent, share of responsibility, recalled his followers from the abyss to the purity and simplicity of the gospel. The purified and matured system of the Moravians is best exhibited in Spangenberg's Idea Fidei, which occupies a similar position among them as Melanchthon's Loci in the Lutheran Church. It is also set forth from time to time in the Synodical Results. The Synod of 1869 issued the following summary of such doctrines as are deemed most essential to salvation: 1. The doctrine of the total depravity of human nature: that there is no health in man, and that the fall absolutely deprived him of the divine image. 2. The doctrine of the love of God the Father, who has "chosen us in Christ before the foundation of the world," and "so loved the world that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” 3. The doctrine of the real godhead and the real manhood of Jesus Christ: that God, the Creator of all things, was manifested in the flesh, and has reconciled the world unto himself; and that "he is before all things, and by him all things consist." was 4. The doctrine of the atonement and satisfaction of Jesus Christ for us that he 66 delivered for our offenses, and was raised again for our justification;" and that in his merits alone we find forgiveness of sins and peace with God. 5. The doctrine of the Holy Ghost and the operations of his grace: that it is he who works in us the knowledge of sin, faith in Jesus, and the witness that we are children of God. '6. The doctrine of the fruits of faith that faith must manifest itself as a living and active principle, by a willing obedience to the commandments of God, prompted by love and gratitude to him who died for us. 'In conformity with these fundamental articles of faith, the great theme of our preaching is JESUS CHRIST, in whom we have the grace of the Lord, the love of the Father, and the communion of the Holy Ghost. We regard it as the main calling of the Brethren's Church to proclaim the LORD'S DEATH, and to point to him, "as made of God unto us wisdom, and righteousness, and sanctification, and redemption.' were changed into occasions for performances more in keeping with the stage of a common theatre than with the sanctity of the house of God. In short, fanaticism rioted among ministers and people, and spread from Herrnhaag and Marienborn to other churches both on the Continent of Europe and in England. Those in America escaped, or were but slightly affected. This continued for about five years, reaching its climax in 1749. It is possible that immoralities of life may have occurred in single instances, although there are no positive proofs of this; the great majority of the Brethren, however, were preserved from such extremes.' Similar antinomian excesses occurred in the Moravian congregations in England (1751), and turned Wesley and Whitefield against their old friends, whom they charged with neglecting to preach the law either as a schoolmaster or as a rule of life, with irreverent sentimentalism and superstitious fopperies. See Tyerman, Life of John Wesley, Vol. II. pp. 95 sqq. (Harper's ed.). 1 Bishop Schweinitz, in M‘Clintock and Strong's Cyclop. Vol. VI. p. 587. Comp. his Compend of Doctrine in XVII. Articles, compiled from the authorized publication in the Moravian Manual, pp. 95-100. A popular statement is contained in the Catechism of Christian Doctrine for the Instruction of Youth in the Church of the United Brethren, and the Epitome of Christian Doctrine for the Instruction of Candidates for Confirmation (various editions in German and English). § 109. METHODISM. Literature. I. DOCTRINAL STANDARDS. JOHN WESLEY (1703–1791): Sermons on Several Occasions; and Explanatory Notes on the New Test. In many eds., London, Bristol, New York, Cincinnati, etc. Best ed. of the Sermons by Thomas Jackson, Lond. 1825, New York, 1875. RICHARD WATSON (1781-1833): Theological Institutes: or a View of the Evidences, Doctrines, Morals, and Institutions of Christianity. First ed. Lond. 1822-28, in 6 parts; best ed., with an Analysis by John M'Clintock, New York, in 2 vols. (29th ed. 1875). W. B. POPE (Theol. Tutor, Didsbury College, Manchester): A Compendium of Christian Theology: being Analytical Outlines of a Course of Theological Study, Biblical, Dogmatic, Historical. London (Wesleyan Conference Office), 1875 (752 pp.). By the same: The Peculiarities of Methodist Doctrine. London, 1873. D. D. WHEDON, D.D. (Ed. of the 'Methodist Quarterly Review,' and of a Popular Commentary on the New Test.): Doctrines of Methodism. In 'Bibliotheca Sacra' for April, 1862, pp. 241-274. Andover, Mass. W. F. WARREN: System. Theologie. Bremen, 1865, Vol. I. The Doctrines and Discipline of the Methodist Episcopal Church. 1872. Ed. by Bishop HARRIS. New York (Nelson & Phillips) and Cincinnati (Hitchcock & Walden). Catechisms of the Methodist Episcopal Church. New York (Nelson & Phillips). Especially No. 3, which is designed for an advanced grade of study.' Approved by the General Conference, 1852. Two German Catechisms by the Rev. Dr. WILLIAM NAST, 1868. II. OTHER SOURCES FOR THE DOCTRINES AND HISTORY OF METHODISM. The Complete Works of JOHN WESLEY (first ed. Bristol, 1771 sqq., in 32 small vols. full of typographical errors; 3d and best ed. with the author's last corrections, ed. by Thomas Jackson, Lond. 1831, 14 vols.; New York, 7 vols.). The Poetical Works of John and Charles Wesley. Ed. by G. Osborn, D.D. Lond. 1872, 13 vols. The Sermons and Journals of GEORGE Whitefield (1756, 1771). The Journals of Bishop ASBURY (new ed. N. Y. 1854, 3 vols.). III. BIOGRAPHIES. John Wesley, by COKE and MOORE (Lond. 1792); by JOHN HAMPSON (1791, 3 vols.); by ROBERT SOUTHEY (with Notes by Sam. T. Coleridge, 3d ed. Lond. 1846; Amer. ed. with Notes by Coleridge, Alex. Knox, and Daniel Curry, N. Y. 1847, 2 vols.); by RICHARD WATSON (Lond. 1831; Amer, ed. with Notes by T. O. Summers); by L. TYERMAN (Lond. and New York, 1872, 3 vols.); ISAAO TAYLOR: Wesley and Methodism (Lond. and New York, 1855); JAMES H. RIGG: The Living Wesley as he was in his Youth and his Prime (Lond. 1875; New York ed. with Introduction by Dr. Hurst, of Drew Theol. Seminary). Comp. Dr. Rigg's article on the Churchmanship of John Wesley, in the 'Contemporary Review' for Sept. 1876. Charles Wesley (1708 to 1788), by THOMAS JACKSON (Lond. 1841, 2 vols.). George Whitefield (the founder of Calvinistic Methodism, b. 1714, d. 1770), by J. GILLIE (Lond. 1772, 1813); by ROBert Philip (Lond. 1830; also in German, with a Preface by Tholuck, Leipz. 1834); by L TYERMAN (London and New York, 1877, 2 vols.; the best). The Oxford Methodists: Memoirs of Clayton, Ingham, Gambold, Hervey, and Broughton. By L. TYERMAN. London and New York, 1873. Early Methodist Preachers. Ed. by THOMAS JACKSON (Lond. 1839, 2 vols.). IV. GENERAL HISTORIES OF METHODISM. Dr. ABEL STEVENS (History of Methodism, New York and Lond. 1858-61, 3 vols.; History of the Methedist Episcopal Church, N. Y. 1866-67, 4 vols.; Centenary of American Methodism, N. Y. 1865); Dr. GEORGE SMITH (Lond. 1857–62, 3 vols.: illustrated popular edition, 1864), and a number of other works. For a concise summary, see Stevens's art. 'Methodism,' in Johnson's 'Univers. Cyclop.' Vol. III. (1876). Also for popular use, JAMES PORTER: The Revised Compendium of Methodism. New York, 1875. JACOBY: Geschichte des Methodismus. Bremen, 1870. Comp. The Wesleyan Methodist Magazine. London (Wesleyan Conference Office), 1778 to 1876 (xcix. vols.). The Methodist Quarterly Review. New York (Nelson & Phillips), Vols. LVIII. till 1876. M'Clintock and Strong's Cyclopædia (New York, 1867-81, 10 vols. (three supplementary vols. promsed), is edited by Methodists, and pays special attention to Methodist and Arminian articles. V. BIBLIOGRAPhical, Critical, AND POLEMICAL For the anti-Methodist literature, see H. C. DECANVER: Catalogue of Works in Refutation of Methodism from its origin, in 1729, to the Present Time. Phila. (John Penington), 1846. Contains in alphabetical order the titles of 227 books and sermons against Methodism, most of which are forgotten. G. OSBORN: Outlines of Wesleyan Bibliography. London, 1869. M. SCHNECKENBURGER: Lehrbegriffe der kleineren protest. Kirchenparteien. 1863, pp. 103-151. JOH. JÜNGST: Amerikanischer Methodismus in Deutschland und R. Pearsall Smith. Gotha, 1875. By the same: Wesen und Berechtigung des Methodismus. Gotha, 1876. CHARACTER OF METHODISM. Methodism is the most successful of all the younger offshoots of the Reformation. In one short century it has become one of the largest denominations in England, and the largest in the United States, with missionary stations encircling the globe. The founders were admirably qualified for their work, and as well fitted together as the Reformers. John Wesley was one of the greatest preachers and organizers, and in the abundance of his labors perhaps the most apostolic man that England ever produced. As a revivalist of practical religion he may be called the English Spener, as an organizer the Protestant Ignatius Loyola. His brother Charles occupies, next to Watts, the first place in English hymnology, and sang Methodism into the hearts of the people. Whitefield, the orator and evangelist, kindled a sacred fire in two hemispheres which burns to this day. Their common, single, and sole purpose was to convert sinners from the service of Satan to the service of God, by means of incessant preaching, praying, and working. For this end they were willing to spend and be spent, to be ridiculed, reviled, pelted and hooted by mobs, maltreated by superiors, and driven from the church into the street; for this they would in another age have suffered torture, mutilation, and death itself as cheerfully as the Puritans did before them. The practical activity of these great and good men was equaled only by that of the Reformers in the theoretic sphere. During the fifty years of his itinerant ministry, John Wesley traveled 'a quarter of a million of miles, and preached more than forty thousand sermons." Charles Wesley composed over six thousand religious poems, in the study, in the pulpit, on horseback, in bed, and in his dy 1 Tyerman, John Wesley, Vol. III. p. 658 (Harper's ed.). Dr. Rigg (The Living Wesley, Hurst's ed. p. 208) remarks that Wesley rode ordinarily sixty miles a day, and not seldom eighty and ninety miles, besides preaching twice or thrice. ' Osborn's edition contains 7600 poems of Wesley, including those of John, who com posed all the translations from the German. ing hour.' Whitefield, besides traveling through England, Ireland, and Scotland, made seven evangelistic voyages to America, turning the ship into a church, and 'preached in four-and-thirty years upwards of eighteen thousand sermons, many of them to enormous crowds, and in the teeth of brutal persecution.'2 A day before his death he preached his last sermon of nearly two hours' length in the open air, weary in the work, but not of the work' of his Lord. Fletcher labored in a more restricted sphere, as Vicar of Madely, but just as faithfully and devotedly, visiting his people and the poor ignorant colliers early and late, in rain and snow, studying intensely, living all the while on bread and cheese or fruit, and exhibiting an angelic type of character, so that Wesley, from a personal acquaintance of more than thirty years, gave him the testimony that 'he never heard him speak an improper word or saw him do an improper action,' and that he never knew a man 'so inwardly and outwardly devoted to God, so unblamable in every respect.' The pioneers of American Methodism were animated by the same zeal. Bishop Asbury, 'in the forty-five years of his American ministry, preached about 16,500 sermons, or at least one a day, and traveled about 270,000 miles, or 6000 a year, and presided in no less than 224 annual conferences, and ordained more than 4000 preachers.' He was ordained bishop (1784) when the number of American Methodists fell below 15,000, and he died (1816) when it exceeded 211,000, with more than 700 itinerant preachers. Methodism owes its success to this untiring zeal in preaching the gospel of the new birth and a 'fuli and free salvation' to the common people, in churches, chapels, and the open air, and to its peculiar methods and institutions-itinerancy, missionary bishops, presiding elders, 2 1 When hardly able to articulate any more, he dictated to his wife these lines: 'In age and feebleness extreme, * Tyerman, Vol. III. p. 78. Who shall a helpless worm redeem? Jesus, my only hope thou art, Strength of my failing flesh and heart; 'See Wesley's Funeral Sermon on the death of John W. Fletcher, who was a French Swiss by birth (de la Fléchière), born at Nyon. Canton de Vaud, 1729, educated at Geneva, died at Madeley, 1785. His chief works is Checks to Antinomianism, against Calvinism. 4 Stevens, Centenary of American Methodism (N. Y. 1865), p. 94. |